Morning Lesson September 20, 2023

Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio

Part 1:

Rabash. Article No. 1, (1984). Purpose of Society – 1

Rav. Intro. (01:17) I remember that we were once in the park, we took a walk, and then I asked Rabash what we should talk about when we gather and then he took out a little notebook, he always had a notebook and he started writing. These first sentences that we are reading here are from "The Purpose of Society – 1. That's what we need to talk about between us. Since then I always started asking him what are we going to talk about. What are we going to talk about next time and next time from that his article started. It is a great asset what we have from him. Every time I was impressed by his writing, and how he writes. Like he has it, but every time he was in thought, constantly thinking, and then when he sat to write it was already clear, it was clear what he wanted to say. Also here, in this article, Purpose of Society – 1. He already had in his mind what to say, and that's what he wrote. I asked him what are we going to say in the gathering when we sat together and when we talked, how do we know what to say, what should we say. What are the most important things? That each one should say something, or maybe one of us, and this is what he wrote. Let's read.

Reading Rabash. Article No. 1, (1984): (04:43) Purpose of Society – 1 "We have gathered here...."

1. R. (12:51) All in all it's a short article, but it's very condensed to the point. That before reaching bestowal upon the Creator we need to prepare ourselves and bestow each one toward his friends. Only in such preparation can we bestow upon the Creator. We mustn't forget that, otherwise all of our work, all of our efforts won't give us any benefit, any good result. We mustn't forget that. We need to try to aim ourselves constantly. It doesn't have to be visible from the outside, but we need to try and constantly be in this thought, in this intention. That the path to the Creator is only through the friends. That is why the purpose of society needs to be by that we build a society that in spirit is in order for each and everyone to be to bestow upon the others, and then through such a society we can bestow upon the Creator.

2. S. (14:32) I read the article and seemingly it's all clear except for one point. These are all very important things about how we should relate to the building of the society. We didn't come here to fill ourselves but what he writes here is that the love of others cannot be here except through annulling oneself where each and everyone should be lowly. He relates the love of others as self-annulment, why does one depend on the other?

R. In what else can we express love to others by annulling ourselves towards the others?

S. I don't know if this is so intuitive. I can take care of the friend, Let’s say I can care for the elderly person in the family, I care for the children, etc.

R. But he annuls himself to that extent.

S. To the extent that they need it, yes. So here we need to feel the needs of the friends and make them more important than our own needs, this is what it means to annul oneself?

R. Yes, there's nothing more, we work only with the will to receive that's what we have in us. There's nothing else to work with that a person himself is a will receive and if he invests himself in placing his will to receive for the sake of the others, that is considered that he cares for the others and by that, his love towards the others is measured.

S. A person cares for someone in his family he doesn't feel that he is lowly. Here it says…?

R. How can he not, a mother who annuls herself towards her baby she annuls herself. Whatever he wants she searches and what way can she benefit him. She annuls herself. Even though she doesn't feel that her love is natural, her love for the baby pushes her to take care of him. In that, she brings her love towards him.

S. Can we say that she feels lowly? I don't know.

R. Lowliness, no. Because she is so immersed in the baby she annuls herself towards him. She doesn't feel that lowliness, on the contrary, she feels usually upliftment, high spirits, and willingness.

S. Is this work between the friends, doesn't necessarily bring us to feeling lowly, not like it is with the mother?

R. It's possible because a person needs to do it with all the means so if he annuls himself and minimizes his desire towards the friends, serves him, and does everything that he can, that is considered that he annuls himself. Also, the same toward the Creator that we connect all of us together, and to the extent we do to serve the Creator we annul ourselves towards him to that extent we come closer to him.

S. For example, if a person disseminates, I don't think he feels lowly during such times. You could say he's disseminating because he wants to do it for the Creator, etc. But he doesn't feel that it's lowly. At this point feeling lowly out of this work is not clear. Why should it be and why should we be in this attitude towards friends and love of others obligates us to feel lowly?

R. We have an egoistic will to receive, self-love, which entirely fulfills us, from this, from the first corporal bodily sense to the highest spiritual one and if we want to come close to the Creator to serve, to bestow, then we need to understand where we are doing this. The realization is where I change self-love toward the love of others. Including the love of the Creator and here I need to feel to the extent that I annul myself, that I turn myself into a Kli, a vessel. That is the goal is only to give contentment to the Creator, to the friends, to the Creator to someone that through that I build myself similar to the Creator close to him.

3. S. (20:41) Rabash writes that we need to work only because of the fear of God, how do we in the ten hold on to this, so that it will have it permanently, and we will always work because of the fear of the Creator and not for self-benefit?

R. We can't. We can't do anything that doesn't come to us as an influence from the environment. We have either our egoistic will to receive which is pushing us only to fulfill our own needs, or we're under the influence of the environment willing to bestow upon the environment, and by that to constantly face the safeguard of that same group, the society.

S. But how do the friends help me and how do I help the friends to always hold on to the fear of God about every action that we do?

R. If we just like the reading now and the article, if we understand that the main thing is reaching bestowal upon the Creator, by that we will feel his influence on us. What's important for us is that we connect between us, between each other, and if we through our connection, mutual bestowal, love thy friend as thyself, we try to come closer to the Creator in order to bestow upon Him. To the extent that we open our hearts to the Creator, to that extent, to find how the Creator gives his love to us.

S. Everything you say is felt in the heart, but I'm still not clear on how to stop myself from working with my vessel of reception?

R. We don't need to, we only need to think of bestowal. In our vessels of reception, we are not able to overcome it, and we shouldn't. Nor should we engage in it, but in maintaining this Kli we need to reach a deeper sense of self-love and we should only think of how we can come closer to the friends. From that, we can already, gradually come to the correct desire.

4. S. (24:04) He truly gives us a scheme, a scheme that shows simply each one is unique and special, but we have rather here, that this is the way, the path of Baal HaSulam and the Kabbalist. On the other hand, what is yes, and what's not? On the one hand, we need to be in lowliness and hold on to it, and on the other hand, we have the fear and the prayer, and on one hand, we have these irons that we do, the framework of the meetings of the need, and on the other side is the mutual Arvut, mutual guarantee. In the middle, there is the annulment between us and the love that comes. It is truly like a scheme that you can actually visualize. I was looking all the time at how to direct myself in this article, which actually shows all of the stages that we have so I wanted to share that.

R. Okay. Thank you.

5. S. (25:20) You told the friend that you don't need to overcome our will to receive our vessel of reception and we don't need to try to break it. How does the state appear when we try to do it, how do we break the vessel of reception?

R. We need to try and work from the positive side and not the negative. Not to be against the will to receive, but more connection and love.

S. What does it look like when we try to actually negate or break it?

R. We don't want to negate it, I just said it now. Love my friend as thyself and more such things, not that we need to work on negation, or rejection, or disparity, or protection we need to try and come closer, to open our hearts, to feel in our hearts that all of the good relations that you can collect from all the friends.

6. S. (26:55) Rabash writes “We are gathered here to establish a society so that each one of us will follow the spirit of bestowing upon the Creator”. How do we manufacture and even strengthen the spirit in this society that we only want to bestow upon the Creator?

R. We establish it between us. We talk about it, we discuss it, we read it. All in all, we can engage in positive actions to come closer to bestowal. By that, we will advance.

S. How do we amplify the spirit of importance so that we will have no other thought, but only how to bestow to the Creator?

R. We need to think only of that, mutual bestowal through each and every friend to bestow upon them, and by bestowing upon the others we can reach bestowal upon the Creator, and that is why our work is mainly in the group, in the ten. In order to reach bestowal upon the Creator we need to connect between us and from that, we come to Him. The Creator is revealed only from having a group.

S. The way we should relate to Rabash, to his greatness, changed greatly after we read these complete articles that we have been reading in the last few months. How through these articles that we read every day, do we come closer to Rabash? How do we connect with him?

R. First of all, by appreciating him and these articles all of the person's attitude towards its correction, towards the Creator, towards his friends, and so on. He arranged for us all of the methods of spiritual work.

S. Beyond what it says, what do we get from Rabash?

R. Beyond what's written, we get support, we get help, he's in us, he lives in us, to the extent that we advance, we feel how his spirit fills us even more and more.

7. S. (30:17) He writes in the article towards the end, he defines what is the purpose of creation for the divinity, the Shechina, to be among us and he says also that this is the only goal. He writes truly so, maybe you can explain this goal: What does it mean in each one of these three words, maybe for Shechina to be among us? What does it mean for this Shechina, divinity to dwell among us?

R. Our goal is to connect so that we will all be a single Kli. In that single Kli that includes a few friends, with different desires, they will cancel themselves in comparison to the connection that they want to attain, and by that, they reach a quality that the Creator can dwell in them. That's all.

8. S. (31:38) What do we do with parts of this world about the family, and work, that occupy us and bother us?

R. They don't disturb. There's nothing in the world that the Creator created for nothing, or for no reason. Each thing has a goal, a purpose, and our role in it and our role within it, so don't say that it disturbs. We say that it's a disturbance because that's what it feels like, but even though we call it a disturbance we need to understand that it's more precise to call it directions. Because by that, we reached the goal.

9. S. (32:44) I want to ask about these words 'We have gathered here'. What does it mean that we have gathered, what is this action?

R. Well, when we go through a certain path we feel that it's not us, that the Creator collected us and from creating us, and from molding us with this inner desire, with this internal and external qualities, by that, He gathered us in such a way in coming closer to such an extent that we are not aware of it, but we are able to be in one society. That is why we need to continue this way. We have been gathered here by Him that There is None Else Besides Him, He caused us to get together, He's arranging this connection for us, for those that come closer for those that become further, there are those that are in some kind of movements, but eventually, it's the Creator doing it and we're doing His actions on us and by that, we can come closer and understand what the purpose is. That eventually we need to make such a connection between us that the Creator will begin to be revealed, and we'll start feeling His actions in all of our forces. In our minds, and in our hearts.

S. When he writes “We have gathered here to establish a society”, this action of establishing, and founding a society is something we do?

R. Of course not, of course, it’s the Creator doing everything and only Him alone. That is why it can't be that there are actions that are in us, all we're doing is responding and trying to correctly respond to what the Creator attracts upon us.

S. What does it mean to establish a society?

R. A society is that same group, that same ten, which decides to come closer to the Creator by coming closer to you.

S. He summarizes the article with the words, although we have not achieved this goal, we have a desire to achieve it and this is considered as a great thing for us. Reaching the goal, does the Creator do it for us, do we do it?

R. By that we are His partners. We try, we make an effort, but in fact, the work is His, and we request is from us.

S. What is our side in reaching the goal?

R. To try and connect, to see that it is to the extent that we're not able to do it with our own egoistic corporeal forces and to ask of him to make the corrections within us.

S. In the end, okay, so from us a prayer always comes out if we want that?

R. Yes, that's the main thing.

S. But in the end, reaching the goal, this final action, the Creator will do that?

R. Yes, of course.

S. How will He do it?

R. The end of the act starts with the preliminary thought and what he'll do is connect us as one man in one heart.

10. S. (37:24) To continue “We have gathered here today to lay a foundation for building a society”. We are asking if the foundation of the building of the foundation for the society will be the foundation for the entire human society?

R. Eventually yes, but the question is how can we start, how can we prepare our work, our small group, our ten, all the tens together, and so on, as much as possible, because all in all, the King's glory is in the multitude of people and by that we reach the realization of the goal.

11. S. (38:18) The continuation of the sentence “For all of those who wish to follow the path of the method of Baal HaSulam”, they ask, what is the essence of the method of Baal HaSulam, if you can explain it with a single sentence. What is the essence?

R. By love of others to come closer to a system in which the Creator can be revealed in and to enjoy the created beings.

12. S. (38:54) He speaks about the fear of God, what is the connection or the relation of the importance of the work in the group in order to realize the fear of God?

R. The work in the group is by coming closer to one another, each other, by annulling each and everyone, the ego, the opposite force of the Creator, and that is how we build Him from one and its opposites.

13. S. (39:46 ) Love your friend and fear of God and faith are those states that come one after the other or are they states that happen at the same time simultaneously? Is one of them a condition for the other, is love your friend a condition to reach fear of the Creator?

R. Yes, without love thy friend we cannot understand what it even speaks about fear of the Creator.

14. S. (42:22) What does the true love of friends look like?

R. I don't know if I know what true is, but it's considered that each one feels the other as himself.

15. S. (40:45) Why is the work in the group so important now in the last generation?

R. Because we've reached, as you said, the last generation, and we can already aim ourselves towards connection, towards the correct, complete connection. That is why our work in our generation which is called the last generation that we can come to such a connection that the Creator can be revealed in us without any restrictions.

16. S. (41:30) Rabash uses in these articles many quotes from the Talmud and from the Mishnah and he always has references here. Why is it important for us to know these sources, I've never even seen them?

R. Well, a person who wants to know the wisdom of Kabbalah a little better, he goes into it a little bit more, into all these sources, the Talmud the Mishnah, the Psalms, all kinds of such texts, and then he uses them. But for you what should be important is first of all what Rabash writes, if you want to know his texts it's enough in order to advance for the time being.

17. S. (42:37) Rabash writes here “That is why we gather here to assemble a society that each and every one of us will reach bestowal upon the Creator. We must begin with bestowal upon man, which is called love of others.” There are two different directions here, we need to work with the friends and one with the upper force of the Creator?

R. Yes.

S. How do we stabilize this work here? It seems like two opposites.

R. Why two opposites?

S. Exactly.

R. How can there be two opposites?

S. It's felt as two opposites. I understand that it's not.

R. We should start with the way we relate to people, the relations we have between us. This Is why we gather in groups in tens, and we try to bestow to each other in order to get closer and understand how much we are capable of it, or not capable of it, of being close to each other of caring for each other. How to bring ourselves to love between us, then we discover how much we actually reject and hate each other and with the opposite of each other how much each one only thinks of himself. This is how we study ourselves. We study the path, the way, and what exactly we need to work on, this is our way.

S. How do I now take what Rav said, it's inner work, how should the friends see that a person is not going with his spirit of bestowing upon the Creator?

R. You cannot bestow to the Creator unless you bestow to the friends. Through the friends, you can't show the friends that you're bestowing to the Creator.

S. That's my first question. Do we need to have it between us?

R. You need to bestow to the friends to make everyone be together as one man in one heart. This is the first stage by which you get closer to the Creator.

S. How can I make myself understand that the Creator equals the friend?

R. That may confuse you for the time being, it's not worthwhile to think so, but for the time being you want to get closer to the friends, that sort of through them you get closer to the Creator.

18. S. (45:35) He writes “In order to bestow upon the Creator, he must begin to bestow upon man, that is called love of others.” Is there a reason that he writes for a person and not to bestow upon others?

R. No.

S. No, when my wife and I have a concern and are constantly scrutinizing if we're growing our kids correctly, if we're educating them properly, etc. Then we are constantly following the kids' response. Here we succeeded, here not so much, how can I see according to the results of my friend let's say in the ten if I succeed in something to bestow upon them?

R. I don't understand, I don't understand.

S. How can I see according to my friend's responses in the ten that I was able to bestow upon them?

R. According to how much they want to bestow upon you, whatever you want to bestow upon them.

S. What does it mean to bestow?

R. To give them an example of how we help each other to get closer to the Creator.

S. If I see that my friends are giving an example of coming closer to the Creator, does that mean that I was able to give them an example, did I succeed to an extent?

R. Yes, otherwise first of all you wouldn't be able to see it.

S. Meaning is that if a person has some kind of criticism of their friends, then they're not succeeding, then they're not successful, that means he isn't succeeding?

R. Yes.

19. S. (48:14) How can I use my desire to receive for myself in order to advance the group?

R. Again, how can I use it?

S. How can I use my will to receive to advance the group?

R. You want to connect with the group, together with them to get closer to the Creator.

20. S. (49:04) What is the joy of Rabash's articles, how can we increase Rabash's glory in the ten and how can we hold on to him?

R. Let's say that Rabash is the first one, I don't know who can follow him yet, who wrote for us in such an open, consistent manner about men's work in the group, and he's nearing to the Creator. Therefore we should try to go through all of Rabash’s articles and implement them as much as possible. Okay?

21. S. (50:24) Why do we need to fear the Creator if the reason for creation is to do good to his creations, and what is necessarily the fear of the Creator?

R. We're talking about our correction when we are far away from the Creator. This is why we need to be the opposite of the Creator, this is why we need to be in fear, we will be able to do it, meaning to invert ourselves from reception of receiving to bestowing.

22. S. (51:07) You said that we've been gathered by Him when our goal is to be together in a society that is also from Him, so it seems that we're completely passive. What's our part in the process?

R. Our part is to annul ourselves toward the ten and in that, bit by bit, meaning gradually we discover the Creator. This is how we can connect to Him and then continue onward.

S. The decision, our willingness, the ability to annul ourselves, that's ours?

R. Yes.

23. S. (51:55) Rabash wrote that the commandment of the person or the commandments of the fear of the Creator, what does that mean?

R. But before we can keep anything we must reach fear, on that same degree, on the same concept that we want to reach. This is something that is very important.

24. S. (52:28) The societies are made by the union of our points in the hearts and therefore there's a special union of the hearts. How does the physical union of mortal bodies relate to a spiritual union that is eternal?

R. We try while we're in such states like now, to try to reach a state of connection, and in the nearing and out of that we learn about our own nature which is the opposite of the Creator, and how we can nevertheless come closer to Him, and in order to give us a demonstration of how much we’re the opposite of the Creator. First of all, we need to begin by getting closer to the friends, this is the opposite of us and to the extent that we do get closer to them, nevertheless, we learn how to perform the correct spiritual nearing. Okay?

25. S. (54:07) He said that before we come to bestow on the Creator we need to come to bestow upon the friends, so why can't I just choose a friend and then annul towards him and try and discover this same love? Why is it more correct, more convenient, in terms of spiritual advancement to do it towards a group of people, the ten?

R. Because towards the ten you can relate to them truthfully in a way that is anti-egoistic if you do want to connect with them. Whereas with one friend you can always find something in them, in that individual so that it will be convenient for you to get closer to him.

S. Let's say that if it's not one friend that's two or three then it's more condensed because I can get from them their response in a clear way, but we were talking about a ten then I jump from one to the other and the work is less practical, it's more embarrassing or unclear, if something doesn't work out with one friend, I move out to the other friend.

R. We're talking about the will to receive, so the more friends I have the more work I have. In the will to bestow it's the opposite. This means that we need to realize that here we must reach work in the connection between us and therefore the more there are egoistic foundations inside of the person with such people, with such a number of people, we have to work. Here we can understand why not just one person was created but rather 600,000, many people, billions of people, who surround each one of us and it is all in order for us to be able to realize our egoistic desire and bring it to correction in a complete manner. In a complete manner.

S. What is the difference between the work of annulment towards the friend to the work of connecting the friends among each other?

R. If I annul myself towards the friends, I annul my will to receive and if I want to connect with the friends, then I activate my will to bestow. These are two actions on the part of the person on the right and on the left and the work with them accordingly is different.

26. S. (58:19) We can't bestow to the Creator without bestowing upon the friends, why is the Creator giving me the feeling that it is possible to bestow upon the Creator without bestowing up on the friends?

R. It's in order to confuse us so that we can direct ourselves in a way that's more precise towards mutual bestowal.

27. S. (59:11) What is love to the Creator and how does a person feel that now he is transitioning from love of others to the love of friends to the love of the Creator?

R. First of all we need to see how we are drawn towards the love of friends because without that we cannot reach the love of the Creator and it is not just in order to develop within us the feeling of love, but rather it is in order for us to understand what it is built of. Love is an entire system. It is the highest system that holds all of reality, it gives birth and develops the whole of reality and therefore this is how we need to get closer to it gradually.

S. I just want to understand to what extent should love develop in the created being so that the transition from love of the friends to the love of the Creator. To what extent this love should be for this to happen? What are the same criteria that the person should understand that he loves both the great things and the Creator?

R. The Creator is the totality, the sum total of everything and so from love of friends to love your friend as yourself we gradually reach the love of the Creator.

28. S. (01:01:11) We see that love is the most complete system. What is that same system of love that we need to learn?

R. System of love means that we are incorporated into each other without any boundaries and we annul for each other so much that we cannot feel where I am or the other one is.

S. It turns out that in the wisdom of a Kabbalah, we learn about the system of the world's relationships, etc. Is that a system of love?

R. Yes of course, if we speak about the Partzuf, the worlds, Olam. we are talking about the connection between the desires that we begin with are in opposition in contradiction.

S. When we learn about all the Partzufim and their relationships is that the relationship of love between the Creator and the created beings?

R. With the Partzufim we learn how it is possible to have a connection that is above rejection because there are no things that are more contradictory than the adjacent qualities in the Partzuf. Let's say Keter, Hochma, Bina, Hesed, and Gevura are all opposites. They are all opposites and they are in contradiction to one another. We actually look at how much so that we connect so that each one gives birth to the next. The next one, the adjacent one, is the opposite. Hochma and Bina are opposites. However, one gives birth to the other, and so on.

S. How do we awaken the others? What does it mean?

R. When I transcend myself and begin to love the others as myself, it turns out that I connect with His desire, even though He is the opposite of me. This is how we seemingly give birth to each other through the connections between us.

29. S. (01:04:09) What does it mean the whole world was created for the fear of God? What is this whole world?

R. The created beings who are connected between themselves to a certain extent, they need to reach a state where they help, they support, and their inter-didactic with each other. Precisely through the opposite things, they can give birth to a continuation, an extension of the connection between them. Let's say a man and a woman are opposites, but if they want to continue their connection between them they need to subjugate themselves, each one of them to some extent and then they are able to beget the third one.

S. If you say that the whole world, it also says that the word Olam means concealment, so what does it have to do with the creatures?

R. I did not hear the question. The word Olam is from the word Olem concealment that the Creator is concealed, hidden, and through his concealment we need to discover Him in the world. This is the world and our role in it.

30. S. (01:06:09) It says here “That the world was created in order to have fear of the Creator” and the last paragraph says “Since reception is not in our root and the Creator, God forbid, does not have a deficiency that he needs to receive something that is why the person needs to be the receiver and that is why every person is ashamed to receive the bread of shame and then the world needs to be created meaning that the pleasure needs to be concealed and the answer is for fear so that man will fear using his vessels of reception”. My question is, he says that the fear has to be fear of the Creator. The Creator does not need my fear. He's one unique and unified and everything comes from Him. He has the ability. Who is the fear for?

R. The created beings are the opposite of the Creator and the purpose of creation is for them to reach the same degree as the Creator himself. This is why they need to reach the same qualities that exist in the Creator which the Creator wants to pass on to them.

31. S. (01:8:04) What does the Creator need the created beings for?

R. The Creator does not need the created beings rather the created beings need the Creator in order to exist and to reach their purpose of development.

32. S. (01:08:30) What enables us to annul in order to love the friends?

R. In us there is a spark of the Creator called the point in the heart so that we do want to reach

a connection with Him, His revelation, and from that we begin.

33. S. (01:09:18) How can we understand what our part is in the providence is in the Creator's plan and take that responsibility?

R. I did not understand the question.

S. How can we understand what our part is in the Creator's plan in providence and take responsibility for this plan?

R. We need between us, between human beings, to realize the plan of creation. We need to be connected, men and women. We need to be connected together, all of us as one man with one heart. This is what we need to do. Let's hope that in a week from now, we will meet and we will be able to talk about it more.

34. S. (01:10:37) It is written accordingly that a person prevents himself from receiving pleasures. The question is what pleasures is he writing about?

R. Pleasure out of receiving from love. When to connect and reach a connection between them and then love appears.

35. S. (01:11:16) Rabash writes that on one hand each person should feel lowly and on the other hand be proud that the Creator has given us the chance to be in a society in which each of us has but one single goal. My question is what is this pride? Or what is it to be proud? Because on one hand the person has to be lowly and on the other hand also be proud. How does a person combine these two states working in the ten with the friends?

R. The pride comes out of the pride that I was chosen for a very important role, a special role. This is what my pride is about. It is written about that, his heart shall be proud and should be high in the ways of the Lord.

36. S. (01:12:39) Rabash and the method of Baal HaSulam have been passed on to us. You said in the beginning that when Rabash was talking to you, he started to write his articles based on questions that you asked. I wanted to ask, what is the role of the teacher for you personally in Kabbalah?

R. What is a teacher? A teacher in Kabbalah is a guide, the one who develops man's soul because through him the Creator bestows upon the person and He directs him and accompanies him throughout his whole path. That is why, well that is enough. The teacher is the same source from which you receive bestowal and influence from the Creator, and return through him you also bestow to the Creator.

37. S. (01:14:22) I'm really having a hard time with this thing of that the only way I can know disappearance without existence, there's no plus without the minus and vice versa. It means that there is no component that has its own existence in and of itself if they complete each other completely.

R. I hear, what else do you want to ask?

S. Is that true? There is no self-existence for oneself. Are we completely driven by others?

R. Yes, correct.

S. What do you do with that? What remains of you?

R. Nothing.

38. S. (01:15:14) What is the difference between us that is considered bestowal? I heard that we are not working against the ego but mainly come closer between us and I can't find the justification to feel that bestowal is something that is higher than just being included in ten and investing efforts into it. What is bestowal? I'm not able to understand.

R. It is that I want to work against my ego, that is already considered bestowal. That's sufficient, that's enough. Think about it.

39. S. (01:16:23) A question about the writings of Rabash in general. When we read the writings of Rabash we always hear the friends say that it sits in their hearts and speaks about what is happening in my heart. How did he do that? How did he write this way?

R. I don't know. I did not write it. I didn't do it. Just take it straight into your heart, open your heart, take it in, and then it will be clear to you.

40. S. (01:17:11) About the pride of being in the path of being in a society. We see that people who are here are very special, a chosen few. In the past ten years, the society of Bnei Baruch has changed, and people have changed, it is not that we are huge in number of people, it is just a few. Why is it this way?

R. That is always the case, the valuable things in nature are always little.

S. That's on one hand, on the other hand, this method has to spread to all of humanity.

R. That is the question, there's not a matter of quantity, it is not a matter of quantity. Now in what way will it suddenly spread and become clear to everyone? I cannot say. I have some thoughts about that, but I am not certain.

S. Is there room to think that everyone will learn the wisdom of Kabbalah or will everyone use it in the way?

R. Use it, that's for sure.

S. But not really study Kabbalah as we do.

R. No no.

S. How can we live in this feeling that we live in a society where everyone around us, that the Creator gave them such a desire, that no one can imagine, comes close to such a desire for the Creator, and each and every friend has it?

R. That is given by the Creator. You see how different we are from others in that respect.

41. S. (01:19:18) I heard you say previously that Hochma and Bina are opposite to each other but they give birth to each other?

R. Yes, that is what we see.

S. You also added that Hesed and Gevura, are also opposite.

R. All of them. All of the adjacent qualities are also opposite.

S. Since from Hesed and Gevura, Tifferet is born or does Hesed give birth to Gevura?

R. There are additions to that. That from two the third is born, and there are other interconnections between them.

S. How should we work with all of these that are so opposite from each other that they want to deny each other? They cannot accept the essence of the opposite form?

R. And them be one time there and one time here and that is how we shall live.

S. What does it give the will to receive when it was once here and once there?

R. To remind myself that no moment is the same as the other.

S. I'll take the chance to say, thank you very much for bringing this treasure from Rabash and let's thank Rabash.

R. That was not my intention. I did not know then anything that was going to happen that way.

S. So it's simply a treasure that washes our hearts and thank you and we love you very much.

R. He simply wanted to take a walk in the park and told me by chance, as if by chance, he said let's go, I had a car. We drove to the park right in front of the Exhibition Gardens and yes and we took a walk there and since then we did it for years, for years. We would sit down and look at how they would build the bridges there and across the park there and that is it, for years, he would like that. There were not many people there, yes. We walked a lot, other than us sometimes there would be a school class that would tour there or there was some minister taking their walks there. I think I saw the minister of education back then, can't remember, then it was the 80's and it was pleasant.

42. S. (01:23:25) We've been learning all these years and we have been directed that everything is done internally.

R. But we as human beings can influence the internality through the externality.

S. What does it mean that you take a walk? You always talk about how Rabash loved taking walks, what is that state?

R. No, to him this was sports, jogging, we would walk. That's it. As we were walking I would ask him, sometimes he would answer and sometimes not really. Later he would still write about it. like you are asking me questions that is how I would ask him. That happen over 10 years, maybe more.

S. Should we initiate these actions of going out to take walks?

R. No, no, whatever it was, it was. Whatever happened, happened.

43. S. (01:25:04) You said that Rabash had a clear idea of what he wanted to say even before he knew what portion he was about to say?

R. Yes, yes, when we were talking he would already write it in his mind.

S. It was in him and he just wanted to bring it out?

R. Yes, yes when we would come back he would go up to his room and I would and in a few moments, I would start hearing him typing.

S. Does the teacher need his students to bring in birth to a method to bring out what's in him or is it the opposite? Who awakens whom? Does the student awaken the teacher or does the teacher awaken the student?

R. Sometimes it works. It works the way it works.

44. S. (01:26:03) In your eyes did Rabash do what no other Kabbalist did?

R. Mostly it is bringing the wisdom of Kabbalah closer to each and every person even though the text seems to us sometimes difficult, sometimes biblical too much, but he brought them very much closer, especially for our generation.

S. How did he bring it closer? What does it mean?

R. That we can read it and understand and with our mind, which is the broken modern mind, we still are able to find some matters that he wrote about.

S. Where did he bring all of this emotion from? All his writings are flooded with emotions you do not know where it's coming from?

R. He was very sensitive, he was very sensitive. Sometimes it was hard for him to hide it, but still, it was hidden.

S. What I'm trying to ask is, nowadays, can a person attain something if a person does not walk in this lane that Rabash paved?

R. Look, it is written there are many paths that lead to the place, and possibly they are such souls that do have other methods and other paths of Kabbalah as well if we are already discussing this like that. Sometimes we would meet with people who seemed like simple people, in Holon, and he would speak to them. Typically, he would ask me to sit and wait in the car. That was the beginning of my path. But a Kabbalist is not necessarily that he studies TES or something. A Kabbalist is one who by all kinds of actions internally he has contact with the Creator. He is still working against his ego, it's the same rules that apply. He follows the same guidelines but it is not exactly, specifically according to what is written by Rabash or Baal HaSulam.

S. It is as if in his writings he leads you to all the different details of the inner work you are going through, and you should go through, and it goes deeper and deeper all the time. You see it in his text. What I'm trying to grasp is this, how can you truly see what he is trying to give you in his writings?

R. I cannot explain that, it is through the heart, it happens through the heart. A person receives it through the depths of his heart.

45. S. (01:30:51) In your recordings we can hear Rabash, the Hebrew language was difficult for him?

R. Yes.

S. But what we see is that he wrote on a level which is very very high. It's not adapted to what we hear and what he says with what he wrote.

R. He was not used to speaking Hebrew but rather Yiddish in most cases, Baal HaSulam too. He did not speak that much Hebrew, he always spoke Yiddish, speaking and teaching. The same with Rabash. When I came he started speaking Hebrew and 20 or 30 people were sitting around and suddenly I looked at how they were looking at each other and with him and I did not understand, but he started speaking Hebrew for me because I did not know Yiddish. That is how it happened.

S. How can you write at such a high level where does this ability come from?

R. Writing is a different thing because in writing he would write in Hebrew.

S. But at such a very high level.

R. But he studied the Mishnah, all the classic literature, it is all in Hebrew. From the Torah, everything is in Hebrew.

S. We also see that he writes the verses but even in simple language, he writes it very highly.

R. I'm telling you there is language and there is the expression of it. It is two different things. You can take any of the Orthodox people off the street and let them read. They will read in Hebrew, whatever you want but start speaking to them they will not know how to speak Hebrew.

S. I just want to say that I seemingly know Hebrew, I read Hebrew, but I can only read a small chuck of what he is writing.

R. Because that is his mother tongue in life.

46. S. (01:33:43) We say that in his writings there's the light that reforms. How can a Kabbalist put the light that reforms into his writings? How does it work?

R. He simply writes it from the heart.

S. What do you mean from the heart?

R. From his heart he writes and therefore if you connect to his heart then the light that exists in his heart is poured onto the one who reads, onto the heart of the reader.

S. How can it be that only someone who connects to his heart? How is this matter of equivalence of form made here?

R. There is a system. There is a system that through it, through the heart's connect and that is how it passes from heart to heart.

S. But it's like something that is not limited by time?

R. No, it is irrelevant of time

S. So how does it happen?

R. There's no time.

S. Does he share his inner feelings, his spiritual meaning that he felt at that moment, that degree?

R. That has to do both with the time and place and the source, and that is how it passes from one to the other.

47. S. (01:35:31) Are these articles only for people who are below the Machson, the barrier, and cross it, or can a high Kabbalist take it and see the guidance?

R. He certainly will see the greater depth.

S. But for him would it be like a guidance book like Zohar, or TES? Is it only to cross the Machson?

R. No, it's not just to cross the barrier, it's also to keep going deeper and deeper and a few more degrees.

S. But not till the final correction?

R. No, you can say until the intermediate degree.

48. S. (01:36:25) How can a person know that he is giving the correction of creation what he has to give because of his creation?

R. He has that feeling inside, if he is already there.

S. Why does connection yield endless pleasure to one who asks for connection?

R. Because he acquires a Kli with its fulfillment as one.

S. Is love a friend hastening the revelation of the Creator to the creative being which is the purpose of creation?

R. Yes.

49. S. (01:37:32) I heard you talking with a friend. You said that he said there are not enough people, seemingly there's not enough in the world. I like to tell you personally I am really thankful to you and to Rabash it was amazing how you started with 20 people and look at what is happening, and look at what is happening all over the world. I hear from my daughter in LA that her husband has nothing to do with Jews or anything and he is listening to you. People that you don't even know are learning the wisdom of Kabbalah. I think it's a story of success all over the world. I think it's amazing and it's jumping in degrees that we can’t even dream about. I have a question, how come you decided to take the guys, you started with 20 people and we grew to dozens of hundreds, hundreds of thousands, all over the world. How did that happen? Look on the screens it's unbelievable.

R. The answer is simple, with the Creator's help.

S. Everything is with the Creator's help?

R. Yes.

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